[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 15.72 # 華嚴經探玄記 15.72 華嚴經探玄記 15.72 - **Language:** Classical Chinese ### [15.72](https://indike.org/pramana/in.bauddha.taisho.1733.15.72) 第七具足十種不思議法已成等正覺下六門，却答第四佛出世問。於中初攬緣現覺、二無中巧現、三所現難量、四果位齊均、五智住妙境、六知法無遺，各提門可見。初中十內，初二果相具，謂先外相備、後內德圓；次二因德滿，謂先福、後行；次二應機現，謂無壞勝法是降魔功德；次二嚴剎具智；次二相圓德備；後一事畢示終。第二巧妙方便者，謂證理平等，能起有中殊勝之行，故云巧也。初一知法無究竟者，證理也。而究竟說等，是巧便也。若處理無乖此事有、或說事有乖彼理無，皆非巧便。若二義岳別、或合一雙失，俱非巧便。今竝反此，故名巧妙方便。以是釋佛出世之義，故就方便向事說也。二證無能見所見而巧見法界。三無相知相，無性現色。四證泯三際之理，而見三世佛宛然。五三業無造，而演法熾然。六理亡染淨，而不壞世間及佛智用。七以依非時法而融時相入，又恒住非時而應時說法。八以所證非時不離時，具足十辯說無盡法。九證法無名，巧起名句。十無蘊界處而不壞法相。又善達二空，巧分三聚等。第三有十種佛事無量等者，謂果現難量，皆攝物入道，同名佛事。業用廣大，竝是微細相容門，故非餘境也。初兜率天作攝生佛事中，初別舉能攝，總顯所攝。二「大慈」下總顯能攝，別明所攝利益，竝如文顯。二從兜率天降神母胎作佛事中有四：先智德內圓。二於最後等，辨其位處。三或以神力等，正顯業用有十，如文。於中或從初發心者，攝過去故。或涅槃者，攝未來故。是故入胎之時，無非具於八相，亦攝過去因行。如下〈法界品〉摩耶處說。四「此第二地」下正明具攝八相時方等而作事。三在於王宮受欲境時攝化佛事，於中初自行內圓；二「大悲」下四等善觀；三「廣能為說」下正顯攝益；四「雖處王宮」下明攝益深廣，謂一切處為廣，淨三業為深。四出家時攝益中有四：初為引貪愛眾生令得淨行。二「示現世間捨離」下引愚癡眾生令得智慧。三「示現眾生無上」下引薄福眾生令具福智。四「廣為眾生」下授與正法之相。五成道時攝益中有三：初現自正覺；二「莊嚴一切」下攝內眷屬；三「令一切眾生」下廣益眾生，謂先令行成德滿。「悉分別」下令廣大智立。六轉法輪時攝益中有十種法輪，一教堅不退、二輪多遍知、三所說決定、四成益不虛、五輪體廣大、六輪境甚深、七輪用下照、八輪能上現、九輪性平等、十總結無盡。一乘十轉無盡法輪，應著此文。七入王城等時攝益中，初入城益物；二「一切諸佛色身」下明能以色相威儀等益；三「彼諸眾生」下顯所益之相；四「以如是」下總結無盡。八「或住阿練若」下明隨所住等攝益之義，於中四：初所住攝益、二以境界攝益、三以所說攝益、四以所住時攝益。九以無盡功德藏攝益，於中有三：初明化所成益入菩薩位、二「或現涅槃」下顯能化方便、三「或發眾生」下化入佛境位。十示涅槃時攝益中三，先示滅戀慕益、二碎身舍利益、三爪牙髮起塔，謂令成因得果，念恩歎德。第四法王無異法者，明果位齊均。一記莂無異；二遂願皆同；三法身不殊；四智慧齊等；五所知佛同（有本作法字）；六所知剎同，以果無優劣故；七語同法言；八無非化物；九染淨同泯；十善根同如。然餘處說四種等故，說毘婆尸即是釋迦。此中十種無異，亦是平等意趣可知。第五向十種住法者，謂佛向此十種法上之所住故。初一佛住、二梵住、三依宿願、四住現悲、五無功用、六離妄情、七念無暫失、八心無限礙、九無不在定、十住真實際。第六知十種悉無餘者，大智無限照境無遺。初三即三達圓明；次三知世間眾生，謂多類眾生言音路別名語言道；次二知出世，謂菩薩及佛；後三知法門，初總知緣起、二別知事相、三以理會事，如帝網重重，竝如前地論中已釋。上來答佛出世問竟。 > The seventh major section, from possessing ten kinds of inconceivable dharmas having realized equal, right awakening onward, contains six approaches, which turn back to answer the fourth question regarding the Buddha's appearance in the world. Within this: first, gathering conditions to manifest awakening; second, skillfully manifesting from within non-existence; third, what is manifested is difficult to measure; fourth, the fruitional stages are identical; fifth, wisdom abides in the sublime realm; sixth, knowing phenomena without remainder. Each section head is evident. In the first ten: the first two are endowed with the marks of the fruit—that is, first external marks are complete, then internal virtues are perfected; the next two are fulfillment of causal virtues—that is, first merit, then practice; the next two are manifesting in response to capacities—that is, the unruined supreme Dharma is the merit of subduing Māra; the next two are adorning lands and possessing wisdom; the next two are perfection of marks and completeness of virtues; the last one is displaying the end after his work is finished. In the second \[group\], 'skillful upāya' means that realizing the equality of truth, he is able to initiate extraordinary practices within existence; hence it is called 'skillful.' The first, 'knowing that dharmas have no ultimate end,' is realizing the truth; 'yet expounding ultimately' and so forth is skillful means. If dwelling in truth contradicts the existence of these phenomena, or expounding phenomenal existence contradicts the non-existence of that truth, neither is skillful means. If the two meanings are as divergent as mountains, or if combining them causes both to be lost, neither is skillful means. Now, both \[extremes\] are avoided, hence it is called 'skillful upāya.' Since this explains the meaning of the Buddha's appearance in the world, it is explained with respect to upāya facing phenomenal affairs. Second, realizing that there is no grasper or grasped, he skillfully sees the dharmadhātu. Third, being signless he knows signs; lacking self-nature he manifests forms. Fourth, realizing the truth that obliterates the three time periods, he clearly sees the Buddhas of the three times. Fifth, while the three modes of action involve no creating, he blazingly expounds the Dharma. Sixth, while truth extinguishes defilement and purity, it does not destroy the worldly realm or the functions of the Buddha's wisdom. Seventh, by relying on the dharma that is non-temporal, he harmonizes time so that \[moments\] enter one another; furthermore, constantly abiding in the non-temporal, he expounds the Dharma in accordance with the time. Eighth, because what is realized as non-temporal is not separate from time, he possesses the ten kinds of eloquence and expounds endless dharmas. Ninth, realizing that dharmas are nameless, he skillfully generates names and phrases. Tenth, while there are no aggregates, realms, or sense bases, he does not destroy the marks of dharmas. Furthermore, he thoroughly penetrates the two forms of emptiness, and skillfully distinguishes the three collections and so forth. In the third \[group\], 'having ten kinds of Buddha-work that are immeasurable' and so forth means that the manifestations of the fruit are difficult to measure, all gathering beings to enter the Path, collectively called Buddha-work. Their karmic functions are vast; these all belong to the approach of the subtle and minute mutually containing each other, hence it is not the realm of others. In the first, performing the Buddha-work of gathering beings in the Tuṣita heaven: first, he separately cites those capable of gathering, generally revealing those gathered. Second, from 'great compassion' downward, he generally reveals those capable of gathering, and separately clarifies the benefit of those gathered, all evident in the text. In the second, descending in spirit from the Tuṣita heaven into the mother's womb to perform Buddha-work, there are four parts: first, wisdom and virtue are inwardly complete. Second, at 'in the final' and so forth, he analyzes the stage and place. Third, at 'or with spiritual powers' and so forth, he directly reveals ten karmic functions, as in the text. Within this, 'or from the initial aspiration' gathers the past; 'or nirvāṇa' gathers the future. Therefore, at the time of entering the womb, there is none that does not possess all eight phases \[of a Buddha's life\], and it also gathers past causal practices. This is as explained in the place of Māyā in the 'Chapter on the Dharmadhātu' below. Fourth, from 'this second bhūmi' downward, it directly clarifies the time, direction, and so forth of fully gathering the eight phases to perform Buddha-work. In the third, the Buddha-work of gathering and transforming while experiencing sensory pleasures in the royal palace, within this: first, his own practice is inwardly complete; second, from 'great compassion' downward, the four immeasurables well observe; third, from 'able to expound extensively' downward, it directly reveals gathering and benefiting; fourth, from 'although residing in the royal palace' downward, it clarifies that the gathering and benefiting are deep and vast—meaning all places constitute the vastness, and purifying the three modes of action constitutes the depth. In the fourth, benefiting beings at the time of renunciation, there are four parts: first, to guide beings attachment-bound to obtain pure practice; second, from 'manifesting worldly abandonment' downward, guiding ignorant beings to obtain wisdom; third, from 'manifesting for beings unsurpassable' downward, guiding beings of meager merit to become endowed with merit and wisdom; fourth, from 'extensively for beings' downward, bestowing the marks of the correct Dharma. In the fifth, benefiting beings at the time of attaining the Path, there are three parts: first, manifesting his own right awakening; second, from 'adorning all' downward, gathering his inner retinue; third, from 'causing all beings' downward, broadly benefiting beings—meaning first causing their practice to be accomplished and virtues fulfilled, and from 'fully distinguishing' downward, causing vast wisdom to be established. In the sixth, benefiting beings at the time of turning the dharmacakra, there are ten kinds of dharmacakra: 1. the teaching is firm and non-retrograde; 2. the wheel is manifold and omniscient; 3. what is expounded is definitive; 4. achieving benefit is not in vain; 5. the body of the wheel is vast; 6. the realm of the wheel is extremely profound; 7. the function of the wheel shines downward; 8. the wheel can manifest upward; 9. the nature of the wheel is equal; 10. the general conclusion of endlessness. The ten turnings of the endless dharmacakra of the One Vehicle should be matched to this text. In the seventh, benefiting beings at the time of entering royal cities and so forth: first, entering cities to benefit beings; second, from 'the physical bodies of all Buddhas' downward, clarifying that he can benefit through physical marks, deportment, and so forth; third, from 'those beings' downward, revealing the marks of those benefited; fourth, from 'with such' downward, a general conclusion of endlessness. In the eighth, from 'or dwelling in an araṇya' downward, clarifying the meaning of gathering and benefiting according to where he abides and so forth, there are four parts: first, gathering and benefiting by where he abides; second, gathering and benefiting by realms; third, gathering and benefiting by what is expounded; fourth, gathering and benefiting by the time he abides. In the ninth, gathering and benefiting through the inexhaustible treasury of merit, there are three parts: first, clarifying the achieved benefit of transformation, entering the bodhisattva stages; second, from 'or manifesting nirvāṇa' downward, revealing the skillful means capable of transforming; third, from 'or generating in sentient beings' downward, transforming them to enter the stage of the Buddha's realm. In the tenth, displaying nirvāṇa to benefit beings, there are three parts: first, displaying extinction to produce the benefit of yearning; second, the benefit of bodily relics; third, erecting stūpas with nails, teeth, and hair, meaning causing them to accomplish causes and attain fruits, being mindful of his kindness and praising his virtues. In the fourth \[group\], 'the Dharma King's dharmas of non-difference' clarifies that the fruitional stages are identical: 1. prophecies are non-different; 2. fulfilling vows is entirely the same; 3. the dharmakāya is not distinct; 4. wisdom is equal; 5. known Buddhas are the same (some texts read the character 'dharma'); 6. known lands are the same, because in the fruit there is no superiority or inferiority; 7. speech is identical with the words of Dharma; 8. there is nothing that does not transform beings; 9. defilement and purity are equally extinguished; 10. roots of goodness are identically in accord with suchness. However, elsewhere it speaks of four kinds of equality, and so says Vipaśyin is Śākyamuni. Here, the ten kinds of non-difference are also to be understood as the intention of equality. In the fifth \[group\], 'the ten abidings of the Buddha' means the places where the Buddha abides with respect to these ten kinds of dharmas: 1. the Buddha abiding; 2. the Brahma abiding; 3. relying on past vows; 4. abiding in present compassion; 5. effortless; 6. free from false passions; 7. mindfulness without momentary loss; 8. mind without limit or obstruction; 9. never not in absorption; 10. abiding in the true limit of reality. In the sixth \[group\], 'knowing ten kinds completely without remainder' means great wisdom illuminates realms boundlessly without omission. The first three are the complete clarity of the three knowledges; the next three are knowing worldly sentient beings—that is, the distinct paths of voices and sounds of many kinds of sentient beings are called 'the path of language'; the next two are knowing the trans-worldly, namely bodhisattvas and Buddhas; the last three are knowing Dharma approaches: first, knowing dependent origination generally; second, knowing phenomenal marks specifically; third, integrating phenomena with principle, like Indra's net layer upon layer, all having already been explained previously in the treatise on the Bhūmis. The above concludes the answer to the question regarding the Buddha's appearance in the world. > — English (machine translation) (machine translation) - [Previous: 15.71](https://indike.org/pramana/in.bauddha.taisho.1733.15.71) - [Next: 15.73](https://indike.org/pramana/in.bauddha.taisho.1733.15.73) - [Up: 15](https://indike.org/pramana/in.bauddha.taisho.1733.15) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.15.72) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.15.72](https://indike.org/pramana/in.bauddha.taisho.1733.15.72) · Pramāṇa